In the beginning of the first century there existed a sect or society which exercised great influence over the fortune and affairs of the world; but, before the second had elapsed, was insensibly lost in the commingling of creeds and sects which sprang up in the mean time. Like a billow on the sea, it rose high and spread far; but at last disappears, or is lost in the great ocean. We refer to the TherapeutÆ of Philo and the Essenes of Josephus. Their origin is lost in the distant past; nor is it proven who was the founder of the sect. Although the TherapeutÆ were found in every part of the Roman empire, Alexandria was the centre of their operations. Their learning and knowledge were derived from the schools of Alexandria; and to the climate of Egypt, which, by some immutable law of nature, disposed men to embrace a gloomy asceticism, they are indebted for their morose and cruel discipline. From this society were furnished all the monks which populated the deserts of Africa before the Christian era began.

The Essenes were one of the three leading sects among the Jews; the Sadducees and Pharisees forming the other two. Josephus, who fully describes them, in early life was a member, and for three years took up his abode in the desert, and suffered all the pains, and endured all the hardships of monastic life. They were confined to no locality, but were found in every city in Europe and Asia. When travelling from place to place, they were received and provided for by members of their sect without charge, so that when one of them made his appearance in a strange city, he found there one already appointed for the special purpose of taking care of strangers and providing for their wants. They neither bought from nor sold to each other, but each took what his wants required, as if it were his own.

"And as for their piety towards God," says Josephus, "it is very extraordinary; for before sun-rising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. After this, every one of them is sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour, after which they assemble themselves together in one place, and when they have clothed themselves in white veils, they then bathe their bodies in cold water, and, after their purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go after a pure manner into the dining-room, as into a certain holy temple, and quietly sit themselves down; upon which the baker lays their loaves in order; the cook also brings a single plate of one sort of food and sets it before every one of them; but a priest says grace before meat; and it is unlawful for any one to taste of the food before grace be said. The same priest, when he has dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again until the evening; then they return home to supper, after the same manner." (Josephus, Wars, lib. ii. chap. 8, sec. 5.)

The time allowed for probation, before admission to the fraternity, was three years, and in the meantime the temper and disposition of the neophyte were put to the severest test, and not until he had given ample proof of his sincerity or ability to submit to the laws and ordinances of the sect was he deemed fit for admission; but before he is allowed to do so, he is required to swear, "that, in the first place, he will exercise piety towards God; and then that he will observe justice towards men; and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God's assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects, either in his garments, or any other finery; that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; and that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others—no, not though any one should compel him so to do, at the hazard of his life. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve their books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves." (Jos., Wars, lib. ii. ch. 8, sec. 6.)

The following is the account given by Philo of this sect, preserved in the pages of Eusebius:—

"'This kind of men is everywhere scattered over the world, for the Greeks and barbarians should share in so permanent a benefit. They abound, however, in Egypt, in each of its districts, and particularly Alexandria. But the principal men among them from every quarter emigrate to a place situated on a moderate elevation of land beyond the Lake Maria, very advantageously located both for safety and temperature of the air, as if it were the native country of the TherapeutÆ.'"

"After describing what kind of habitations they have, he says of the churches: 'In every house there is a sacred apartment which they call the Semneion or Monasterium, where, retired from men, they perform the mysteries of a pious life. Hither they bring nothing with them, neither drink nor food, nor anything else requisite to the necessities of the body; they only bring the law and the inspired declarations of the prophets, and hymns, and such things by which knowledge and piety may be augmented and perfected.' After other matters he adds: 'The whole time between the morning and the evening is a constant exercise; for as they are engaged with the sacred Scriptures, they reason and comment upon them, explaining the philosophy of their country in an allegorical manner. For they consider the verbal interpretation as signs indicative of a sacred sense communicated in obscure intimations. They have also commentaries of ancient men, who, as founders of the sect, have left many monuments of their doctrine in allegorical representations which they use as certain models, imitating the manner of the original institution.'"

These facts appear to have been stated by a man who at least has paid attention to those that have expounded the sacred writings. But it is highly probable that the ancient commentaries which he says they have are the very Gospels and writings of the Apostles, and probably some expositions of the ancient prophets, such as are contained in the Epistle to the Hebrews, and many others of St. Paul's epistles. Afterwards again, concerning the new psalms which they composed, he thus writes: 'Thus they not only pass their time in meditation, but compose songs and hymns unto God, noting them of necessity with measure uncommonly serious through every variety of metres and tunes.' Many other things concerning these persons, he writes in the same book....

Why need we add to these an account of their meetings, and the separate abodes of the men and the women in these meetings, and the exercises performed by them, which are still in vogue among us at the present day, and which, especially at the festival of our Saviour's passion, we are accustomed to use in our fastings and watchings, and in the study of the divine word. All these the above-mentioned author has accurately described and stated in his writings, and they are the same customs that are observed by us alone at the present day, particularly the vigils of the great festival, and the exercises in them, and the hymns that are commonly recited among us. He states that whilst one sings gracefully with a certain measure, the others, listening in silence, join in singing the final clauses of the hymns; also, that on the above-mentioned days they lie on straw spread on the ground, and to use his own words, 'They abstain altogether from wine, and taste no flesh. Water is their only drink, and the relish of their bread, salt and hyssop.' Besides this, he describes the grades of dignity among those who administer the ecclesiastical services committed to them, those of the Deacons and the Presidencies of the Episcopate as the highest. But, whosoever desires to have a more accurate knowledge of these things, may learn them from the history already cited; but that Philo, when he wrote these statements, had in view the first heralds of the gospel, and the original practices handed down from the Apostles, must be obvious to all. (Euseb. Ecc. Hist., lib. ii. ch. 17.)

They had their churches, their Bishops (called Presidencies of the Episcopate), Deacons and monasteries. They used sacred writings, which they read in their churches with comments, and which they believed were divinely inspired. Commentaries were written on these writings, as they are on the present Gospels. Their mode of worship was much the same as in our own day; and they had missionaries all over Asia, and in many parts of Europe. The day observed by Christians afterwards as the festival of our Saviour's passion was observed by them as sacred, and which they passed in fasting, watching, and the study of the sacred writings. All this we are assured is true, by the authority of Josephus, Philo, and Eusebius. So strong is the resemblance in doctrines, and form of church government, between these ancient TherapeutÆ, that Eusebius, because he could not deny the similitude, undertook the task of proving that the Essenes were Christians, and that their sacred writings were the four Gospels. He says: "But it is highly probable that the ancient writings which he (Philo) says they have, are the very Gospels and writings of the Apostles, and probably some expositions of the ancient prophets, such as are contained in the Epistle to the Hebrews, and many others of St. Paul's epistles." (Eus., Ecc. Hist., lib. ii. ch. 17.)

Eusebius has not deceived himself—he only hoped to deceive others. If the Essenes were not Christians, then it is evident that much which is claimed as original in Christianity was copied from them. "Basnage has examined with the most critical accuracy the curious treatise of Philo, which describes the TherapeutÆ. By proving that it was composed as early as the time of Augustus, he has demonstrated, in spite of Eusebius and a crowd of modern Catholics, that the TherapeutÆ were neither Christians nor monks." (Decline and Fall, Vol. I. page 283, chapter xv., note 162.)

"Much dispute has arisen among the learned concerning this sect. Some have imagined them to be Judaizing Gentiles; but Philo supposes them to be Jews, by speaking of them as a branch of the sect of the Essenes, and especially classes them among the followers of Moses. Others have maintained that the TherapeutÆ were an Alexandrian sect of Jewish converts to the Christian faith, who devoted themselves to monastic 'life. But this is impossible, for Philo, who wrote before Christianity appeared in Egypt, speaks of this as an established fact" (Buck's Theological Dictionary.')

And now, what has become of the TherapeutÆ?—of their sacred writings? Where are their Elders, their Deacons and the Presidency of the Episcopate, or Bishops? All writers agree that they soon disappeared after the introduction of Christianity. "How long," continues Buck, "this sect continued, is uncertain, but it is not improbable that after the appearance of Christianity in Egypt, it soon became extinct." Gibbon, in speaking of the disappearance of this sect from history, says: "It still remains probable that they changed their names, preserved their manners, and adopted some new article of faith." (Vol. I. page 283, n. 162.)

This sect did not mingle and lose itself in the huge mass of Pagans, for between the two there was no neutral ground on which they might meet and agree. The antagonism between them had continued too long, and there was traditional hatred on both sides. Paul threw the doors of the church wide open, and, as we shall see, the TherapeutÆ soon entered, and by their numbers took possession, and barred them against the founder and all his followers. What did the TherapeutÆ do with their sacred writings, which, Eusebius claims, were nothing more than our present Gospels? To suppose that they abandoned and destroyed them altogether is not possible, considering their antiquity, and the veneration in which they were held for generations.